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An Enquiry Into the Structure Of•@Pan- Islamism in India

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An Enquiry Into the Structure Of•@Pan- Islamism in India 58 ■ Article ■ An Enquiry into the Structure of•@Pan- Islamism in India: The Phase of the•@ Italo- Turkish and Balkan Wars, 1911-1913 ● Takashi Oishi 1. Perspectives and Problems: Pan-Islamism and the Khilafat Movement On the eve of World War I, the Ottoman Empire experienced a preliminary crisis through Italo-Turkish War (1911-12) and the Balkan War (1912-13) (hereafter to be abbreviated as the Wars). The crisis caught the serious interest of Muslims in India, who almost immediately responded to it by expressing their sympathy for the Ottoman Empire in various forms. Numerous meetings were held to protest against the intruders from Italy and the Balkan States. Vast amounts of subscription were collected and remitted there. Even medical missions were dispatched to the re- mote battlefields. The relief movement in this period would turn out to be the prelude to the Khilafat Movement (1919-24), an anti- British protest under the slogan of protecting the Caliphate, the office or the rule of Caliph, which was recognized in the Sultan of 大石高志 : Takashi Oishi, Graduate School, University of Tokyo, History / Area Stud- ies. Main work: "Hilafato Undo no Keis ei Katei: Indo Sekisingetsu Iryodan (1912-13) wo Chusin ni site" (The Formative Process of the Khilafat Movement: Focusing on the Indian Red Crescent Mission (1912-13)), M. A. Dissertation, University of Tokyo, 1992. An Enquiry into the Structure of Pan-Islamism in India 59 the Ottoman Empire. This Movement was meant as a challenge against the British, their own colonial ruler in India, who was desingning the disintegration of the Ottoman Empire as one of the victors of World War I.1) Since the latter part of nineteenth century, various movements, maneuvers and sentiments to foster the solidarity of Muslim brotherhood to counter European imperialistic aggression gradu- ally became obvious. As a whole, these movements are known as pan-Islamism. With most of the Muslim-inhabited areas in the world subjugated to the colonial rule of European countries, these movements continued to focus around the Ottoman Empire, be- cause it was still the major political power in the heart of "Islamic" West Asia. This pan-Islamism was to suffer the fatal recession in the mid-1920s when both the Ottoman Empire and the Calif claimed by the Sultan were declared abolished by the new Turkish government. All through this process, however, Muslims in India was one of the principal forces which supported pan-Islamism. The Khilafat Movement was one of its phase.2) The present essay will analyse the pan-Islamic reaction among the Muslims in India during the Wars. In the history of pan- Islamism, the Wars which befell the Empire in the early 1910s had an important meaning because they heralded the last phase of the Ottoman Empire's collapse. Hence the Wars coincided with the beginning of the period where the pan-Islamic reaction among Muslims was at its height) Furthermore, in no area other than India was this reaction so intense and dramatic, and did the relief movement derived from it acquire such a substantial meaning. The table below, which lists the amounts of subscriptions remitted to the Red Crescent Society of the Ottoman Empire from various areas, is eloquent of such a distinguished position of India.4) In short, the Wars marked the beginning of an imcomparable collective involvement of Indian Muslims in the issue of the Otto- man Empire and pan-Islamism in general. 60 Journal of the Japanese Association for South Asian Studies, 8, 1996 Table : Subscriptions to the Red Crescent Society , Ottoman Empire, during the year February 1912-February 1913. The importance of this collective response from Indian Muslims lies not only in the viewpoint of pan-Islamism but also in the context of the inner politics of India. Indeed, it was in the early 1910s that Muslims in India began to become detached from the firm loyalist stand, a legacy since the former century symbolized in the camp of Aligarh, and the issue of the Ottoman Empire was one of the main causes for such a change. The neutral policy which the British firmly maintained during the Wars made them sharply re- alize the structural change of international relations surrounding the Ottoman Empire,5 and it inevitably heightened the sense of crisis about the future of Islam and their mistrust of the British . It was through the active involvement in this issue that leaders like Muhammad Ali and Abul Kalam Azad , protagonists in the Khilafat Movement afterwards, set out the defiant stand against the British and rapidly gained popularity and leadership . Thus the Wars brought about not only sympathy towards Muslim brethren outside India and relief movement for them, but also a radicalism that changed the domestic politics in a drastic way. The reaction to the Ottoman Empire issue among Muslims in India continued to have this bifurated character until the time of An Enquiry into the Structure of Pan-Islamism in India 61 the Khilafat Movement. I call such nature the duality of the Move- ment. I use the term duality to explain that the Movement was meant simultaneously for the quest for Islamic solidarity bridging over to the Ottoman Empire and the anti-British resistance in In- dia. I see the beginning of this duality in their response toward the Wars. Through this period, the dual sense of crisis which over- lapped the plight of the Ottoman Empire with their own decline of political and social status in India was incited, and this was to be reflected on and given clearer shape in the new leadership of the relief movement.6) Hereafter, first an attempt will be made to examine the various factors which contributed to such large sums of relief funds. In the process of analysis, special attention is to be called to the structure and condition of Muslim society as the basis of this relief move- ment. Indeed, as this paper will show, the relief movement was initially not well organized but rather sporadic and spontaneous with meetings in cities springing up not always under the orders of the superior leadership. The relief movement was primarily the product of the situation surrounding Muslim society in India. Af- ter analyzing the inner structure of meetings which produced such large amounts of subscriptions, the psychological backgroud of the above-mentioned dual sense of crisis will be explained. The latter part of this essay follows the attitudes of some leaders / organiza- tions that, in response to the movement in society, became in- volved in organizing the relief movement. During the Wars, there came to be a gradual domination of the relief movement as a whole by the elitist leadership and ideology, which replaced the earlier movement originating from below in Muslim society. This does not mean, however, that the orientation of the movement was be- ing determined solely by such elitist leadership. Even such upper leadership were still regulated by the relation with the colonial authorities, and backed by the material support from Muslim soci- ety. These constraints caused serious differences among leaders and prevented a unified approach to the Ottoman Empire's issue!) 62 Journal of the Japanese Association for South Asian Studies, 8, 1996 2. Structural Basis of the Reaction When Italy suddenly intruded into Ottoman Libya, using the excuse of the protection of the Italian settlers there at the end of September 1911, Muslims in India quickly responded to it in the form of public gatherings in the city and meetings of local leaders. Although various organizations and leaders took the initiative to hold these meetings as is to be seen later, the form and procedure of each meeting was almost uniform. Firstly, speeches were made, in which the inconsistency of the cause of the attack by Italy was reproached, and then the plight on the side of the Ottoman Em- pire, the tragedy of the dead or the wounded soldiers and their families, was deplored. Secondly, some resolutions were passed to condemn the Wars, plea for an intervention by Britain, found the subscription committee, and in some cases, boycott the Italian goods. Then, money for the relief fund was collected on the spot. Lastly, after such meetings ended, those resolutions were sent to the British and Ottoman governments. This relief movement for the Ottoman Empire continued until mid-1913 when the Balkan War came to an end, though the fre- quency and numbers of such meetings varied according to the situation of the Wars. The huge amount of subscription above- mentioned was the result of this fervor. It is not possible to grasp all such numerous meetings and funds, but the sources consulted, including the files of the then British Indian Government and some contemporary Muslim journals and newspapers, can give us a general idea about them. Indeed, here we can start to consider the various factors, especially the nature of Muslim society, which produced this relief movement. Below is shown a province-wise list of organizers of such collective efforts for the relief movement.8) An Enquiry into the Structure of Pan-Islamism in India 63 List : Organizers of the subscription meetings and funds for the relief of the Ottoman Empire, 1911-13. 64 Journal of the Japanese Association for South Asian Studies, 8, 1996 * R.C.S. means Red Crescent Society. Names of journals and newspapers are in Ital- ics, followed by the names of their editors in parentheses. In some cases, meetings were summoned and presided over by some local leaders such as lawyers, government officials and zamindars,9 and then the establishment of the committees for the relief fund, often named the Red Crescent Society, was declared on the spot.
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